[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 1.16 # 法苑珠林 1.16 法苑珠林 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.2122.1.16) 依立世阿毘曇論云。從一小劫乃至八十小劫。住劫中第三劫小災起時。由大飢餓災欲起時。由天亢旱一切人民遭大疾疫。一切鬼神起瞋惡心。損害世人。壽命短促。唯住十歲。身形短小。或二三搩手。所食稊稗。人髮為衣猶為上服。刀仗自嚴不相恭敬。貧窮困苦愚癡邪見日夜生長。穀貴飢饉。舍羅柯行。見他資糧便往奪食。以此因緣餓死無數。一切眾生生劫濁中。自然而起。造作惡業。天不降雨四五年中。由大旱故覓生草菜尚不可得。何況米穀。一切禽獸悉取食之。於一日一夜飢餓死者其數無量。郡縣空盡。唯少家在。相去轉遠。不行正法三毒轉盛。貧窮困苦日夜相應是時六七年間。天不降雨。由大旱故思欲見水尚不可得。何況飯食。是劫中間唯七日在。一日一夜餓死無數。縱有在者各散別處。時有一人合數剡浮提內男女大小共一萬人。留為當來人種。人能行善。諸善鬼神。欲令人種不斷絕故。擁護是人。以好滋味令入毛孔。以業力故。人種不斷。過七日後。是飢餓一時息滅。一切惡鬼皆悉捨去。所須衣食。天即雨下。陰陽調和。美味出生。身形可愛相好遂復。一切善法自然而起。清涼寂靜安樂無病。慈悲入心無惱害意。譬如親愛久不相見。忽得聚集生喜。樂心。共相携持不相捨離。從於十歲展轉行善。生人天中。壽命長遠。至二十千歲乃至八十千歲。自外法因並同初述（依立世中。三災各經七日。若依餘經論說飢饉七年七月七日疫病七月七日刀兵極經七日）故瑜伽論云。謂人壽三十歲時。方始建立。當爾之時。精妙飲食不可復得。唯煎煮朽骨共為讌會。若遇得一粒稻麥粟稗等子。重若末尼珠。藏置箱篋而守護之。彼諸有情多無氣勢。蹎僵在地不復能起。由飢儉故。有情之類亡沒殆盡。如此儉災經七年七月七日七夜方乃得過。彼諸有情復共聚集起下厭離。由此因緣。壽不退減儉災遂息。又若人壽二十歲時。本起厭患今乃退捨。爾時多有疫氣瘴厲。災橫熱惱相續而生。彼諸有情遇此諸病。多悉殞沒。如是病災七月七日七夜方乃得過。彼諸有情復共聚集起中厭離。由此因緣。壽量無減病災乃息。又人壽十歲時。本起厭患今還退捨。爾時有情展轉相見。各起猛利殺害之心。由此因緣。隨執草木及以瓦石。皆成最極銳利刀劍。更相殘害死喪終盡。如是刀災極經七日方乃得過。 > According to the Lokasthitābhidharma-śāstra: From one antarakalpa up to eighty antarakalpas, during the period of maintenance of the kalpa, when the minor calamity of the third kalpa arises, it arises on account of a great famine. When the calamity is about to arise, due to heaven's extreme drought all the people encounter a great pestilence. All spirits and ghosts give rise to wrathful and evil intentions to harm the people of the world. Their lifespans are shortened, lasting only ten years. Their bodily forms are stunted and small, perhaps two or three spans long. What they eat is wild tare and barnyard grass; human hair serves as clothing and is still considered the finest garment. They adorn themselves with weapons and have no reverence for one another. Poverty, distress, foolishness, and false views grow day and night. Grain is dear and there is famine; begging with bowls is practiced. Seeing others' provisions, they forthwith go and snatch their food. By this cause and condition, countless people starve to death. All sentient beings are born amidst the kalpa impurity; it arises spontaneously. They commit evil deeds. Heaven does not send down rain for four or five years; due to the severe drought, even fresh grass and wild herbs cannot be found, how much less rice and grain! All birds and beasts are caught and eaten. In a single day and night, those who starve to death are immeasurable in number. Prefectures and counties become empty and desolate, with only a few families remaining, situated farther and farther apart. They do not practice the true Dharma, and the three poisons flourish ever more. Poverty and misery correspond day and night. At this time, for six or seven years, heaven does not send down rain. Due to the severe drought, even the wish to see water cannot be fulfilled, how much less cooked rice! During this kalpa, only seven days remain \[of the disaster\]. In a single day and night, countless starve to death. Even if there are survivors, they are dispersed in different places. At that time, one person gathers together the males, females, young, and old within Jambudvīpa, ten thousand persons in all, leaving them as human seed for the future. The people are capable of practicing goodness. All good spirits and ghosts, wishing not to allow the human seed to be cut off, protect these people, causing fine nourishment to enter their pores. Due to the power of karma, the human seed is not cut off. After seven days have passed, this famine ceases all at once. All evil ghosts depart completely. According to what clothing and food are needed, heaven immediately rains them down. Yin and yang harmonize, and delicious flavors are born. Bodily forms become lovely, and their marks and features are restored. All good dharmas arise spontaneously; it is refreshing, tranquil, peaceful, joyful, and without sickness. Compassion enters their minds, and there is no intent to harm. Just as when loved ones have not seen each other for a long time, suddenly reuniting, joy arises in their joyful minds; they hold each other by the hand and do not part. From ten years of age, practicing goodness by degrees, they are born among humans and devas, with lifespans long and extended, reaching twenty thousand years and even eighty thousand years. The remaining dharmic causes are all identical to the initial exposition. (According to the Lokasthiti\[-abhidharma-śāstra\], each of the three calamities lasts seven days. If according to other sūtras and treatises, famine lasts seven years, seven months, and seven days; pestilence lasts seven months and seven days; and weapons last at most seven days.) Therefore, the Yogācārabhūmi-śāstra states: When the human lifespan is thirty years, \[the famine\] only begins to be established. At that time, exquisite food and drink can no longer be obtained; they only boil rotten bones together for a feast. If they happen to obtain a single grain of rice, wheat, millet, or barnyard grass, it is prized like a maṇi jewel, stored in chests and guarded. Those sentient beings for the most part have no vigor, collapsing upon the ground and no longer able to rise. Due to famine, the race of sentient beings is nearly wiped out. Only after such a calamity of famine has passed for seven years, seven months, seven days, and seven nights is it finally surmounted. Those sentient beings then gather together again and give rise to an inferior degree of revulsion; by this cause and condition, lifespan does not decrease further, and the calamity of famine ceases. Furthermore, when the human lifespan is twenty years, the revulsion originally arisen is now abandoned. At that time, there are many epidemic vapors, malarial miasmas, and disasters of fever arising in succession. Sentient beings encountering these illnesses mostly perish. Only after such a calamity of illness has passed for seven months, seven days, and seven nights is it finally surmounted. Those sentient beings then gather together again and give rise to a middling degree of revulsion; by this cause and condition, lifespan is not reduced further, and the calamity of illness ceases. Furthermore, when the human lifespan is ten years, the revulsion originally arisen is again abandoned. At that time, sentient beings seeing one another give rise to fierce and violent intentions to kill. By this cause and condition, whatever grass, trees, tiles, or stones they grasp all become exceedingly sharp swords; they slaughter one another until they are dead and wiped out. Only after such a calamity of weapons has passed for at most seven days is it finally surmounted. > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.2122.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.2122.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2122.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.1.16) — English, machine translation ## Linked texts (1) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.2.41) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.1.16](https://indike.org/pramana/in.bauddha.taisho.2122.1.16) · Pramāṇa